**“**Vayehi Mikeitz (And it was at the end of) two years of days that Pharaoh dreamed ….” (Genesis 41:1)

“For he with compassion for them will lead them” (Isaiah 49:10). In other words, one who has compassion can be a leader.

And one has to know how to act with this compassion. It is forbidden to show compassion for the wicked, or for murderers and thieves. In addition, someone who does not know how to exercise compassion might “pity” a four-day-old infant by feeding it foods suitable for an adult, and not for such an infant. Such an infant must be nourished specifically on milk. It is therefore necessary to know how to act with compassion. Compassion for an infant such as this requires giving him specifically milk; and for an adult, [giving him] the food that he needs. Likewise, it is necessary to show compassion to each person as is suitable for him.

2. Only Moshe Rabbeinu had such compassion. He was the leader of the Jewish people and he will be the leader in the future, for “That which was is what will be” (Ecclesiastes 1:9).

Moshe Rabbeinu had genuine compassion for the Jewish people. He sacrificed himself for them and cast aside his life, showing absolutely no concern for himself. Although God said to him, “and I will make you into a great nation” (Exodus 32:10), he paid no attention whatsoever to this, but said, “If You would, forgive their offense” (ibid. :32) . This is because he was compassionate and a true leader.

And [Moshe] engaged in settling the world, so that it should be inhabited by human beings. The essential human element is daat (unitive knowledge and awareness of God). Someone without daat is not part of the human race and does not deserve to be called human. He is nothing more than a beast with the appearance of a human being.

Moshe Rabbeinu had compassion and engaged in settling the world so that it should be inhabited and filled with human beings—i.e., people with daat. He was the one who unfolded the light of daat for us , as it is written (Deuteronomy 4:35), “It was you who disclosed the daat that YHVH (God) is the Elohim (Lord).” Moshe unfolded daat and revealed to us that there is Elohim, Ruler of the earth.

3. The main compassion is when the Jews, the holy people, succumb to sin, God forbid. May the Compassionate One spare us. There is no greater compassion than this. This is because all the terrible suffering in the world is considered naught in comparison to the heavy burden of sin, God forbid. For when Israel succumbs to sin, God forbid, it is a very heavy burden, one that is impossible to bear, as in “like a burden which is heavy, they are too heavy for me” (Psalms 38:5).

Anyone who knows Israel’s holiness—their source—and discerns their spirituality and refinement, knows that Israel is totally distant from sin. [He knows,] too, that, on account of the great measure of their innate holiness and their great refinement and spirituality, they have no connection whatsoever to sin. Therefore, all the suffering in the world is not considered a burden in comparison to the heavy burden of sin, God forbid. May the Compassionate One spare us.

And even when a person endures suffering, if it doesn’t include sin, it is not at all reckoned as suffering. This is as in “There is no suffering without sin” (Shabbat 55a). If no sin is present, it is not suffering, because suffering is only when one succumbs to sin, God forbid. Thus, the essence of compassion is to show compassion for Israel, the holy people, by releasing them from the heavy burden of sin.

This is why whenever Israel succumbed to any sin, Moshe Rabbeinu, may he rest in peace, would sacrifice himself for them and pray for them, as happened with the spies and the like. He knew that, on account of their holiness and refinement, they are distant from sin and completely incapable of bearing sin’s heavy burden.

And, in fact, what is the genesis of sin, God forbid? It is nothing other than one’s lack of daat. This is because “A person does not sin unless a spirit of foolishness enters him” (Sotah 3a). Thus, this is the greatest compassion of all: One has to show him compassion by instilling him with daat. This is as in “Praiseworthy is he who imparts wisdom to the poor” (Psalm 41:2), because poverty is nothing other than a lack of daat (Nedarim 41a). One has to show him compassion by instilling him with daat.

4. Even when a person’s time comes to pass away and the soul ascends and attaches itself to the place to which it ascends in the upper worlds, remaining on high is not the soul’s ultimate purpose and perfection. Rather, the soul is most perfect when at the same time that it is above, it is also below. One therefore has to leave behind a blessing, a son or a disciple, so that at the time of his ascent on high his daat also remains below.

As our Sages, of blessed memory, taught: “who have no replacement” (Psalms 55:20)—one opines that it refers to a son, and the other opines that it refers to a disciple (Bava Batra 116a). For the disciple receives the daat of the teacher. The son, too, because it is certainly no advantage to leave behind a wicked son, God forbid. The main thing is to leave behind a son who is also a disciple, who receives from him his wisdom and his daat.

As for the other one, he maintains that a disciple is sufficient because the main thing is to leave behind one’s daat in the world. Consequently, even just a disciple is sufficient because the ultimate perfection is that one’s daat remains in the world at the time of passing, when the soul ascends on high.

Anyone with even a bit of knowledge of the Blessed One knows that nothing gives God greater pleasure and delight than our exalting and sanctifying His Holy Name from this lowly world. This is God’s greatest pleasure and delight, as it is brought (cf. Mussaf of Yom Kippur), “You desire praise from mounds of dust, from lumps of clay.” God has seraphim, chayot, ofanim, and supernal worlds that serve Him. Even so, His greatest pleasure and delight is when the service of this lowly world rises to the realms on high. One therefore has to leave behind a son or disciple, so that his daat remains below to enlighten the inhabitants of this lowly world. For when his daat remains below through a son or disciple, it is reckoned as though he himself has literally remained in the world.

Producing disciples is something every person can accomplish. When two people discuss the fear of Heaven and one says something that enlightens his friend, his friend is considered the aspect of disciple vis-à-vis him. And occasionally, the reverse happens. That is, when he later hears something from his friend, he becomes the aspect of disciple in relation to his friend.

And every person has to work conscientiously at this, because “He did not create it for emptiness; He formed it for habitation” (Isaiah 45:18). Everyone has to engage in settling the world, to fill it with human beings, as it is written (Genesis 1:28), “and fill the earth.” The essence of settling the world is when it is filled with human beings—i.e., people with daat, because someone without daat is not at all human.

{In other words, just as a person is commanded to beget children to perpetuate the world’s existence, so, too, he is commanded to instill daat and fear of Heaven into his sons and disciples. This is the essence of the mitzvah: he is commanded to produce offspring for the world to exist. It is essential that he produce offspring of the human kind, and not of the species of animal or beast with the appearance of a human being.

Therefore, as long as people are not enlightened by daat, so that they do not know and experience His Godliness and dominion, they are not classified as human. This is because they lack the daat to know God, which is the defining element of a human being. The world is thus considered “empty and void” (Genesis 1:2). And about this it is said: “He did not create it for emptiness; He formed it for habitation.” One has to settle the world, so that it is inhabited specifically by human beings—i.e., people with daat, who know God.

This is also the mitzvah of “and fill the earth.” We have to fill the world with human beings. In other words, every person is commanded to speak with his friend about the fear of Heaven in order to instill his friend with daat. This is the essence of settling the world—that it be inhabited by human beings, i.e., people with daat, who know God.}

Thus, everyone has to engage in this—instilling daat and fear of Heaven into his friend, through which his friend becomes the aspect of disciple vis-à-vis him. Then, when his days are complete and the time for him to pass away arrives, he becomes embodied in that teaching which he instilled into his friend. It is considered as if he himself literally exists in this world, as in “who have no replacement”—one opines that this refers to a son, and the other opines that this refers to a disciple. It follows, that when he leaves behind a son or a disciple, he has chaliphot—i.e., he has a replacement because his daat remains behind through a son or disciple, as discussed above.

The main thing is daat. When his daat remains behind through either a son or a disciple, it is considered as if he literally continues to exist in the world. Thus, [the letters that spell] ChaLIPhOT are the initial letters of Pi Yedaber Chakhmot V’hagut Leebee Tevunot (“My mouth will speak wisdom and the meditation of my heart will be understanding”) (Psalms 49:4). For the main thing is daat, which is the concept of “My mouth will speak wisdom and the meditation of my heart will be understanding.” This is the primary legacy and replacement that a person leaves behind—i.e., that he spoke wisdom and understanding with his friend and instilled in him true daat and fear of Heaven. Therefore, the initial letters of Pi Yedaber Chakhmot V’hagut Leebee Tevunot spell ChaLIPhOT, for this is one’s main replacement and legacy.

Actually, a son and a disciple are one and the same. This is because a son is also a disciple. And a disciple is akin to a son, as our Sages, of blessed memory, taught: Whoever teaches his friend’s son Torah, it is as if he made him (Sanhedrin 99b). It is considered as if he made also the disciple’s body, because earlier he did not deserve to be called human, since he lacked daat and so only resembled a human being. It follows, that by studying Torah with him and instilling him with daat, he became a human being. Therefore, it is considered as if he made him, literally. Thus, the disciple, too, is akin to a son.

5. However, one who wants to discuss fear of Heaven with his friend must himself possess fear of Heaven. This is so that his words make an impression on his friend, as our Sages, of blessed memory, taught: Any person who fears Heaven, his words are heard (Berakhot 6b).

It is also so that his words stay with his friend. For there are times when a person says something to his friend, but the words instantly pass through the other’s heart and depart, without staying with him at all. Therefore, this requires that he possess the fear of Heaven. Anyone whose fear of sin precedes his wisdom, his wisdom will endure (Avot 3:9)—i.e., his words will stay with his friend. It follows, that anyone wishing to instill his friend with daat must possess fear of Heaven, in order for his words to be accepted and endure.

This is the meaning of “who have no replacement and they fear not God.” In other words, when a person does not leave behind his daat through a son or disciple—this being the concept of “replacement”—it is a sign that “they fear not God,” because fear causes his daat to remain behind.

6. Speaking with friends to instill them with daat and fear of Heaven and to produce disciples brings to the internalization of the lights of the makifim (transcendent perceptions). In other words, one becomes worthy of understanding and knowing what initially one neither understood nor knew. That which a person understands and grasps with his intellect is immanent, for that perception penetrates his intellect. But that which cannot penetrate his intellect—i.e., which is impossible for him to understand—is transcendent. It surrounds his intellect and he cannot internalize it because, for him, it is transcendent, since he is incapable of understanding it.

But as a result of his engaging in speaking with people and instilling his daat into them, his mind becomes emptied of his previous perceptions and daat, and through this the transcendent perception penetrates. This is because emptying his mind by instilling his daat into his friend brings to the internalization of that which was transcendent, and he merits understanding the transcendent perception—i.e., he understands that which originally he could not.

Now, there are many levels of makifim. This is because what for one person is transcendent, for his friend on a higher level is immanent. And so on, higher and higher. It can also be that a perception which for one person is transcendent, for another person is even less than immanent, because the latter is on a much greater level than he. Thus, when a person speaks with his friend about the fear of Heaven and instills his daat into him , his own makif becomes internalized. And so on, higher and higher; commensurate with his aspect and level, each person’s transcendent perception becomes immanent when he speaks with his colleague or disciple and instills his own daat into him.

This is the meaning of “For it is something exceedingly close to you, in your mouth and in your heart, to do it” (Deuteronomy 30:14).

For it is something exceedingly close to you— In other words, so as to bring close to you that thing which is “exceeding”—the concept of the makifim, which are hidden and exceedingly distant from a person. Bringing them closer to you and making them immanent depends on “in your mouth and in your heart, to do it.”

in your mouth and in your heart— This is as in “My mouth will speak wisdom and the meditation of my heart will be understanding.” In other words, he should reveal his wisdom and understanding to his disciples, as discussed above. This is:

to do it— This is “as if he made him,” as mentioned above. Through this he is able to internalize the transcendent perceptions and bring them close; making that which is “exceeding,” immanent.

Highest of all are the makifim of the generation’s leading sage, who is its teacher. When this teacher-sage of the generation speaks with his disciples and instills his daat in them, his own transcendent perceptions become internalized. His makifim are the concept of length-of-days and -years. This is because his makifim correspond to the World to Come, which, being beyond time, is a day that is eternally long (Kiddushin 39b).

For all the time of this entire world, past and future, is absolutely naught in comparison with a single day, and even a single moment, of the World to Come, which is a day that is eternally long. Time is non-existent there because [the World to Come] is beyond time. Rather, the continuum of experience there is ordered in correspondence with attaining the makifim. Some maKiFim are associated with days, while other maKiFim are associated with years, as in “teKuFot (cycles) of days” (1 Samuel 1:20) and teKuFot of years (see Exodus 34:22 and 2 Chronicles 24:23). Thus, it is these makifim which are the order of time there. Attaining these transcendent perceptions are the main pleasure and delight of the World to Come. Happy is he who merits attaining them.

And this is the culmination of knowledge. For the culmination of all knowledge is when one realizes that one knows nothing. This is because attaining these makifim, the delight of the World to Come, is the concept of “How abundant is Your good that You have stored away for those who fear You” (Psalms 31:20). They are the abundant good that is stored away, concealed and hidden from all eyes. This is the meaning of “Mah (How) abundant is Your good”—specifically mah. For these [perceptions] are the concept of mah, as in “Mah (What) did you see? Mah did your investigating achieve?” This is: The culmination of all knowledge is when one realizes that one knows nothing.

It is also synonymous with the influx of Keter, because KeTeR signifies encircling, as in “KiTRu (They encircled) the Benjaminites…” (Judges 20:43).

7. Now, the sage who merits these makifim, the influx of Keter, must possess the attribute of kol, as in “for kol (all) that is in heaven and on the earth” (1 Chronicles 29:11)—which Targum renders as: he unites heaven and earth. He has to uphold and sustain two worlds, the upper world and the lower world, namely, heaven and earth. The tzaddik-sage must uphold both of them, sustaining each one through its own aspect.

This is because there are those who “dwell above” and those who “dwell below,” namely, the upper world and the lower world, the concept of heaven and earth. The tzaddik has to show those who dwell above that they really know nothing about the Blessed One. This is the insight of mah, as in “Mah did you see? Mah did your investigating achieve?”—the concept of “Ayeh (Where is) the place of His glory?”

Conversely, he has to show those who dwell below that, on the contrary, “the whole earth is filled with His glory” (Isaiah 6:3). For there are those who “dwell in the dust,” who are sunk in the lowest levels, to whom it seems as if they are very distant from the Blessed One. The tzaddik has to rouse and wake them, as in “awake and sing out, you who dwell in the dust” (ibid. 26:19). He must reveal to them that God is with them, and that they are close to Him, because “the whole earth is filled with His glory.” And he must encourage and rouse them so that they do not despair, God forbid, for they are still with God and close to Him, because “the whole earth is filled with His glory.”

This is the attribute kol which the tzaddik possesses, as in “for kol that is in heaven and on the earth”—he unites heaven and earth. In other words, he upholds and sustains two worlds. He upholds and sustains the upper world with the concept of mah: “where is the place of His glory?” And he sustains the lower world with the concept of “the whole earth is filled with His glory.”

{See below (Likutey Moharan II, 68), where this same matter is explained in somewhat greater detail. The principle is that ultimate perfection for the tzaddik is when he possesses both of the aforementioned concepts—i.e., he knows how best to speak with, teach and shine into each person individually, into those who dwell above as well as those who dwell below, in the upper as well as the lower, “in heaven and on the earth.” These correspond to the great and small. For those whose level is great, the spiritual elite, who dwell above, the tzaddik must be able to show and reveal to them that they as yet know nothing about God—“What did you see? What did your investigating achieve?” This is the teaching and insight that he must shine and instill into those whose level is great, who dwell above.

Conversely, there are those who are extremely sunk in the lowest level and would utterly give up on themselves, God forbid, for it seems to them that they are very distant from God, and that all ‘their strength and expectation from God is gone.’ The tzaddik must be able to rouse and wake them, so that they never despair, no matter what the situation, be what may! And he must show them and shine into them that God is still with them, near and close to them. Even inside the earth itself—even if one has fallen to the nethermost pit of Hell, God forbid—still and all, the Blessed One’s glory is found particularly there, because “the whole earth is filled with His glory.”

Thus, this is the attribute of kol which the tzaddik possesses.}

8. In addition, this sage of the generation must know which of the makifim he is meant to draw down and which not. For this reason, there are things which he may not reveal to the disciples, because if he does, his intellect will internalize other makifim, and sometimes he is not meant to internalize these transcendent perceptions.

Take, for example, the teacher who, while explaining to his student some Talmudic passage and its commentators, encounters a difficult question. Initially, that difficulty was a transcendent perception for him, for he was unaware of it. But as soon as the difficulty comes to mind he tells it to his student, and as he explains the difficulty, a solution falls into his mind. As a result, he comprehends another transcendent perception, this being the solution to the difficulty, which he then relates as well to the student. But when he reveals also the solution to the student, he internalizes yet another transcendent perception and this current perception restores the original difficulty. On the contrary, the difficulty is now stronger and more comprehensive than originally. It emerges, that by revealing the solution to the student, he internalized another transcendent perception, a new perception, which caused the difficulty to return with greater force, because it is now stronger and more comprehensive than originally.

Likewise, there are insights which contain things that one is forbidden to reveal, because revealing this solution to the disciple causes a new transcendent perception to be internalized, through which the difficult question becomes stronger and more comprehensive than originally. Eventually, this can lead him to makifim which are beyond time—there is not enough time to clarify the difficulties and solutions that are there, for they are beyond time. This is because for each perception, difficulty or solution that he reveals, a new transcendent perception is internalized. Thus, if he is not careful with his words, being particular about what to reveal and what not, he will become involved with difficulties and solutions for which not enough time exists to clarify them, on account of their being makifim which are beyond time.

The sage must therefore make a fence for his words. He must be particular and careful about what to reveal and what not to reveal, so that he attains only those makifim he is meant to attain and not those he is not meant to attain.

This is the meaning of what our Sages, of blessed memory, taught: When Moshe ascended on high, he found the Holy Blessed One affixing crowns to the [Torah’s] letters. “Master of the Universe! Who compels this of You?” he asked. “In the future, a man by the name of Akiva the son of Yosef will stand up and derive countless laws based on each crown,” He answered. “Master of the Universe!” he said, “would it not be fitting to give the Torah through him?” “Be silent!” He answered. “Thus has it arisen in thought” (Menachot 29b).

This seems difficult. Why did God tell him “Be silent!” after he had already voiced the question? And what is the point of this silence after his having asked what he asked? However, as soon as Moshe gave voice to the difficulty, the solution immediately came into his mind. But if he were to articulate the solution, a different transcendent perception would be internalized and this would bring him to a stronger and more comprehensive difficulty than he began with. God therefore told him, “Be silent!” In other words, he should be silent and not reveal the solution, so that he does not come to a stronger and more comprehensive difficulty than he began with.

This is the meaning of “Thus has it arisen in thought.” In other words, as soon as a person reveals the immanent perception, another transcendent perception is internalized and a new perception arises in thought. It is therefore necessary to be silent, so as not to approach the makifim that one is not meant to attain. This is the meaning of “Be silent! Thus has it arisen in thought.”

And this is the explanation of: Be deliberate in judgment; produce many disciples; and make a fence for the Torah (Avot 1:1).

Be deliberate in judgment— The aforementioned sage must be deliberative, knowing how to speak with each individual. To those who dwell above he reveals the insight of mah, as in “Mah did you see?…” And to those who dwell below he reveals the insight of “the whole earth is filled with His glory.” This is the concept of judgment, of justice, as in “The Lord is judge, He brings down one and lifts up another” (Psalms 75:8). [The sage] must lower the lofty and show them that they know nothing about the Blessed One. But the small, those who “dwell in the dust,” he must lift up; he must rouse and wake them, so that they never despair, because “the whole earth is filled with His glory.” And this is:

produce many disciples— When a person merits such an insight, so that he enlightens both great and small, he is certain to produce many disciples. This is because everyone needs him, on account of his ability to study with all of them, as discussed above. And this is:

and make a fence for the Torah— As in: Silence is a fence for wisdom (Avot 3:13). He must make a fence for his words, at times being silent, as in “Be silent! Thus has it arisen in thought.” By producing many disciples he merits attaining the makifim—i.e., he grasps and understands that which he originally could not grasp. He must therefore make a fence for his words and at times keep silent, so as not to become occupied with makifim that are beyond time, for which there is not enough time to clarify the difficult questions and solutions they contain, as discussed above.

Now, these two concepts, those who dwell above and those who dwell below—i.e., the insight of mah, and the insight of “the whole earth is filled with His glory”—are synonymous with the insight which is the concept of son and that which is the concept of disciple.

And even though a son and a disciple are one and the same, as discussed above—since a son is also a disciple, and a disciple is also akin to a son, for it is considered as if he made him, as discussed above—nevertheless, there is a distinction between a son and a disciple. A son who is also a disciple is superior to a mere disciple because, from head to toe, he is derived from the father. There isn’t a hair on him that is not derived from the father’s mind. Consequently, the insight of the son is of a greater level than the insight associated with the disciple.

And this is the difference between the prophecy of Moshe Rabbeinu and that of the other prophets. Moshe gazed into a mirror that shines, whereas they gazed into a mirror that does not shine (Yevamot 49b). This is precisely the difference between the insight of those who dwell above and those who dwell below, the concepts of son and disciple. Moshe attained the level of “for no human shall see Me and live” (Exodus 33:20). This is the insight of mah, as in “Mah did you see?…,” which is the insight of those who dwell above, a son. But Yeshayahu, who was on a lower spiritual level than Moshe, said: “I beheld the Lord” (Isaiah 6:1). This is the insight of those who dwell below, a disciple, as in “the whole earth is filled with His glory.” Although Yeshayahu knew that there is an insight which is the concept of mah, he spoke consistent with his own level—i.e., with the insight of “the whole earth is filled with His glory,” as in “I beheld the Lord.”

It follows, that son and disciple are synonymous with those who dwell above and those who dwell below. In other words, the insight of mah, as in “Mah did you see? Mah did your investigating achieve?”—as in “Where is the place of His glory?” and “for no human shall see Me”—is the insight of the son, of those that dwell above. And the insight which is “the whole earth is filled with His glory,” as in “I beheld the Lord,” corresponds to the insight of the disciple, of those that dwell below. For the son is derived entirely from the father’s mind and so merits his father’s insight exactly—i.e., the concept of mah, which is the insight of the teacher-sage of the generation, as discussed above. But the disciple receives only the insight of those who dwell below, which is “the whole earth is filled with His glory,” as discussed above.

9. And one has to mesh together the worlds, the upper with the lower and the lower with the upper. The son should incorporate the element of disciple, and the disciple should incorporate the element of son, in order that they should possess fear of Heaven.

This is because the son is synonymous with the insight of mah, as in “Mah did you see?…” That being the case, he will not have any fear of God, since he is never witness to the Blessed One’s glory. The son must therefore incorporate an element of disciple; to reveal to the concept of son also a bit of the disciple’s insight, i.e., that “the whole earth is filled with His glory,” in order that he should possess fear of God.

The same applies to the disciple, whose insight is “the whole earth is filled with His glory.” That being the case, he is in danger of ceasing to exist. It is therefore necessary to show him a bit of the son’s insight, i.e., the concept of mah , so that he does not cease to exist but instead possesses fear of God.

10. By meshing together son and disciple it is possible for a person to experience the revelation of Desire which comes at the time of eating—provided he is a stalwart, and not the opposite {a shlimazel}. The light of Desire shines into him while eating, so that he greatly yearns and longs for God with a boundless desire, knowing not at all what it is that he desires!

This is the concept of “and You give them their sustenance in its time” (Psalms 145:15). “In its time” alludes to the aforementioned revelation of Desire, as in “at that time it will be said to Yaakov and to Israel, ‘What has God wrought?’” (Numbers 23:23). This is as our Sages, of blessed memory, taught: The partition of the righteous will in the future be inward of that of the ministering angels (Yerushalmi, Shabbat 6:9). “Partition” corresponds to makifim, which are the partitions of the intellect. In the Future, the partitions of the makifim of the righteous will be higher than the makifim of the ministering angels. Their insight will then be on the level of mah— “Mah (What) has God wrought?”

This revelation of mah is the revelation of Desire, which is higher than all else. It manifests at the time of eating, as in “and You give them their sustenance in its time.” Specifically “in its time,” which corresponds to the revelation of Desire, which is mah, as in “at that time it will be said to Yaakov and to Israel, ‘ Mah (What)….’” This corresponds to the aforementioned makifim, as they [too] are the concept of mah, i.e., the revelation of Desire.

As for why one experiences the revelation of Desire particularly at the time of eating—know! anyone who would gird his loins to assume the role of provider, to supply livelihood for those dependent upon him, must be a stalwart, not the opposite {a shlimazel}, because he needs to have a certain amount of authority. This is because all livelihood is drawn from Malkhut (Kingship), as it is written of the king: “The tree that you saw, which grew and became strong… in which there was sustenance for all… It is you, O king” (Daniel 4:17-19).

Consequently, anyone wanting to obtain livelihood must have a measure of authority, in order to have some connection with Malkhut. This is the meaning of “at mealtime, ‘Come over halom (here)’” (Ruth 2:14). Halom refers to nothing other than malkhut. A person must have authority/ Malkhut “at mealtime,” as this is the means for drawing livelihood.

Therefore, when a husband girds himself to take responsibility for his wife and obligates himself to provide for her—as stated in the marriage contract: I will cherish, honor and support…—he is granted a measure of authority, as it is written, “and he shall rule over you” (Genesis 3:16). This authority is what enables him to draw livelihood.

The same is true of all officials; anyone who needs to provide greater livelihood for the many dependent upon him. He must have greater authority in order to be able to draw down livelihood through Malkhut.

Now, Malkhut receives the livelihood from the hands that are in the Sea of Wisdom. This refers to the hints, which correspond to the hands, as it is written (Proverbs 1:24), “I extended my hand and no one paid heed”—and Rashi explains: this refers to hints. For there are times when, in revealing his wisdom, the sage says something through which he hints to his students—i.e., that which cannot be explained explicitly. Only through the hints in the words are they able to understand his intention. These hints are the concept of hands, of “I extended my hand.” This is also the concept of the hands that are in the Sea of Wisdom, as in “This is the sea, vast and broad-handed” (Psalms 104:25).

And from these hands Malkhut receives the livelihood, as in “You open Your hand and satisfy the desire of every living thing” (Psalms 145:16)—i.e., the livelihood is drawn from the aforementioned concept of the hands. This is the meaning of “and satisfy the desire of every living thing.” It alludes to the revelation of Desire, which manifests within the livelihood, as in “and You give them their sustenance in its time.” As a result of Malkhut receiving the livelihood from these hands in the Sea of Wisdom, the light of the makifim is revealed within the food and the livelihood. This is the revelation of Desire, because the makifim shine into the Sea of Wisdom that the sage reveals. {“This is the sea, vast and broad-handed ; crawling things are there beyond number, creatures small and great. There go the ships, and this Leviathan that You formed l’sachek (to sport) with. All of them look to You to give them their food in its time” (Psalms 104:25-27) .}

And this is: “This is the sea, vast and broad-handed… this Leviathan that You formed to sport with.” “Leviathan” alludes to Malkhut, as it is written, “Leviathan, the bolt serpent… Leviathan, the twisting serpent” (Isaiah 27:1)—and Rashi explains: this refers to Malkhut.

This is the meaning of “l’SaCheK with.” It alludes to SheChaKim (“Mills”), since that is where they mill the manna (Chagigah 12b)—i.e., livelihood. In other words, Malkhut /Leviathan receives the livelihood from the hands that are in the Sea of Wisdom, the concept of “This is the sea, vast and broad-handed,” as discussed above. And when the livelihood reaches Malkhut, it is milled and ground there so that each person can be given a befitting ration of livelihood.

And this is “l’sachek with”—the concept of Shechakim, where they mill the manna. For the livelihood, the manna, is milled and ground up in Malkhut /Leviathan, which receives the livelihood from the concept of “This is the sea, vast and broad-handed”—i.e., from thehands in the Sea of Wisdom, namely, the concept of hints, as discussed above.

This is also “All of them look to You to give them their food in its time.” This is because everyone looks and hopes for livelihood. Malkhut collects and gathers all the trust of all the people in the world—their looking and hoping for livelihood—and with this trust Malkhut ascends to receive livelihood from the aforementioned hands. This is “All of them look to You.” As a result of the trust, that everyone looks to Him, hoping and looking for livelihood, the livelihood is drawn through Malkhut.

And this is “to give them their food in its time.” Specifically “in its time,” which corresponds to the revelation of Desire that manifests within the livelihood—the concept of “at that time it will be said to Yaakov and to Israel, ‘What has God wrought?’”/“and You give them their sustenance in its time”/“You open Your hand and satisfy the desire of every living thing,” as discussed above.

And this is “but Your right hand and Your arm, and the light of Your face—for You favored them” (Psalms 44:4). “Your right hand and Your arm” alludes to the aforementioned hands, through which the light of the makifim, namely, the revelation of Desire, becomes manifest. And this is “and the light of Your face—for r’tzitam (You favored them).” The makifim are the Light of the Face. This is “for R’TZitam,” because [the makifim] are the revelation of RaTZon (Desire/Favor).

This is also “Happy are you, O land whose king is a free man and whose ministers dine at the proper time” (Ecclesiastes 10:17). Freedom corresponds to yovel (jubilee), which signifies the meshing together of son and disciple, because [the letters of the word] YOVeL are the [initial] letters of V ’chol Banayikh Limudei YHVH (“And all your sons shall be students of God”) (Isaiah 54:13)— i.e., the meshing together of son and disciple. “Your sons” refers to son; “students of God” refers to disciples. Malkhut receives the livelihood from the meshing together of son and disciple, the concept of yovel /freedom.

And this is “Happy are you, O land whose king is a free man”—that Malkhut receives the livelihood from the concept of freedom/ yovel , etc. And this is “and whose ministers dine at the proper time.” “At the proper time” alludes to the revelation of Desire that manifests at the time of eating, the concept of “at that time it will be said…,” as discussed above.

This is also the principle: One should not talk during a meal (Taanit 5b). For it is then, during a meal, that the revelation of Desire manifests. This is synonymous with the light of the makifim, which are the concept of silence: “Be silent! Thus has it arisen in thought,” as discussed above.

11. And this is the concept of Chanukah. Know! the idea of Chanukah is that each person experiences Chanukah according to how effective he is in beseeching [God] on Yom Kippur—i.e., pleading, “Please forgive!” This is because “Please forgive!” brings to “Chanukah.”

For it was on account of the sin of the spies that Moshe Rabbeinu pleaded: “Please forgive the iniquity of this people” (Numbers 14:19). And it was the sin of the spies that caused the destruction of the Holy Temple. As our Sages, of blessed memory, taught: God said to them, “You wept without cause; I shall institute for you a weeping for generations” (Taanit 29a). For that night was the evening of Tisha b’Av, on which the Holy Temple was destroyed. It was over this that Moshe Rabbeinu pleaded “Please forgive!” For all transgressions are linked to this sin and fault, since it was on account of this fault that the Holy Temple was destroyed.

Now, when the Holy Temple stood, we were clean of sin, as it is written, “righteousness dwelt in her” (Isaiah 1:21)—and Rashi explains: the daily-offering of the morning brought forgiveness for nighttime sins, and the daily-offering of the afternoon brought forgiveness for daytime sins. The Jewish people are a holy nation. The great measure of their innate spirituality and their great refinement make it impossible for them to bear the burden of sin for even a single day. We therefore have need of the Holy Temple to atone for us, daily. But ever since the Holy Temple’s destruction we have not been able to cleanse ourselves of sin, for we have no one to atone for us.

Moshe Rabbeinu, may he rest in peace, knew all this, and so sacrificed himself for the Jewish people. He pleaded: “Please forgive the iniquity of this people…,” because he knew that the Temple’s destruction was on account of this all-encompassing sin. Thus, achieving his request resulted in the consecration of the Temple, namely, Chanukah, the reverse of the Temple’s destruction.

The same holds true for every person. To the extent that a person is effective in his pleading “Please forgive!” on Yom Kippur, through which the fault of the Temple’s destruction is rectified, he commensurately brings to the consecration of the Temple, the theme of Chanukah. It follows, that Chanukah is brought about through “Please forgive!” Therefore, Moshe Rabbeinu, may he rest in peace, hinted to the spelling of Chanukah in the verse “Please forgive…,” because the first letters of “Please forgive the iniquity of haam Hazeh K’godel Chasdekha, V’khaasher Nasasah” are ChaNUKaH. For Chanukah is brought about through “Please forgive!”

So, too, are all the aforementioned concepts encompassed in the Holy Temple. The Holy Temple comprises the concepts of son and disciple. For our Sages, of blessed memory, taught: Why is it called Mount Moriah? It is because from there horaah (instruction) went out for the Jewish people (Taanit 16a). This is the concept of disciple. And as our Sages, of blessed memory, taught: Why is [the Temple Mount] known as “the Bedroom”? Because in its merit the Jewish people are fruitful and multiply (Shir HaShirim Rabbah 1:16:3). This is the concept of son.

And this is why the Holy Temple was [built] on the site of a threshing floor (see 2 Samuel 24:18-24), as this suggests livelihood, which is drawn by meshing together son and disciple. This corresponds to the lechem hapanim (showbread) in the Holy Temple. It represents the food and livelihood drawn by meshing together son and disciple. Through this, the lights of the makifim, namely, the Light of the Panim (Face), are revealed, as discussed above. For the Light of the Face is the concept of the ShA (370) lights, as is known. And ShA is twice HeKeF, as is brought.

This is the concept of “oil brightens the face, and bread sustains the heart of man” (Psalms 104:15). That is, the revelation of the makifim—i.e., the Light of the Face as in “oil brightens the face, and bread…”—manifests while eating. Thus the mitzvah of Chanukah involves oil, because the theme of Chanukah is the consecration of the Temple, through which livelihood is drawn and the Light of the Panim is revealed. This corresponds to the lechem hapanim , the concept of “oil brightens the panim, and bread…”

This is also the concept of “May God make His face shine upon you viychuneka (and grant you grace)” (Numbers 6:25)— viyChuNeKa alludes to ChaNuKah, through which the Light of the Face is revealed, as in “May God make His face shine….”

Thus, by sacrificing himself for the Jewish people and empathetically observing their suffering, Moshe Rabbeinu merited the inner meaning of Chanukah, for he was compassionate and a true leader, as discussed above. And the Jewish people’s greatest suffering is the burden of sin, God forbid, as discussed above. He therefore pleaded on their behalf, “Please forgive.” And this brought to the concept of Chanukah, the consecration of the Holy Temple, on which rectification of all the aforementioned concepts depends.

{“Vayar YHVH Ki Sar Lirot (When God saw that he had turned aside to see), God called to him from out of the bush and said, ‘Moshe! Moshe!’ And he said, ‘ Here I am!’” (Exodus 3:4) .} And this is ChaNUKaH: ChaNU Kaf Heh—i.e., the 25th of Kisleiv. KiSLeIV is an acronym for Vayar YHVH Ki Sar Lirot. Moshe Rabbeinu empathetically observed the Jewish people’s suffering, this being the meaning of “sar to see”—it connotes “sar and upset” (1 Kings 21:4). And their greatest suffering is the burden of sin, God forbid.

Thus, when God saw that he empathized with them over this, He called to him and said: “‘Moshe Moshe!’ And he said, ‘Here I am!’”—which our Sages, of blessed memory, expounded as: “Here I am” for the priesthood, “Here I am” for kingship (Shemot Rabbah 2:6).

“Here I am for the priesthood” alludes to the consecration of the Temple, for Moshe served during the Eight Days of Inauguration, as it is written (Psalms 99:6), “Moshe and Aharon were among His priests.” In addition, the priest signifies the meshing together of son and disciple. Of the priest it is stated “l’horot (to teach) the Children of Israel” (Leviticus 10:11). L’horot is etymologically similar to horaah (instruction), which is the concept of disciple. L’horot is also etymologically similar to heirayon (pregnancy), the concept of son.

“Here I am for kingship” alludes to the aforementioned concept of Malkhut, which draws the livelihood in which the Light of the Face is revealed, as discussed above. This is the meaning of “Malkitzedek king of Shalem brought out bread and wine; he was priest to God Most High” (Genesis 14:18). “MaLKitzedek king of Shalem” alludes to MaLKhut; “brought out bread and wine” alludes to livelihood drawn by Malkhut; “he was priest” alludes to the priesthood, i.e., the meshing together of son and disciple, through which livelihood is drawn by Malkhut.

12. This is also the concept of healthy lungs. When the lungs are healthy, they comprise all the aforementioned concepts. This is because the lungs brighten the eyes, as our Sages, of blessed memory, taught (Chullin 49a). This corresponds to the disciple, whose insight is the concept of “I beheld the Lord.”

The lungs also bring on sleep. The insight of the son—namely, the insight of mah, as in “Mah did you see?…”—is synonymous with sleep, as in “no eye has seen it but You, O Lord” (Isaiah 64:3).

The ruach- of-life inside the lungs corresponds to the makifim, the concept of “the ruach (wind) goes round and round” (Ecclesiastes 1:6) ; and of “A ruach (spirit) swept over my face” (Job 4:15), which alludes to the Light of the Face.

Now, when the lung’s “oils” are balanced, the Light of the Face shines, as in “oil brightens the face.” In other words, it is the lung’s “oils” that cause the Light of the Face, the makifim, to shine.

And the Light of the Face/ makifim, which is the revelation of Desire, is revealed in the aforementioned hands that are in the Sea of Wisdom, as in “You open Your hand…,” as discussed above. This is the concept of ChaTaKh—the last letters of poteiaCh eT yadeKha (“You open Your hand”) and the Holy Name associated with livelihood, as is brought. ChaTaKh is twice the numerical value of RUaCh. In other words, it is in the aforementioned hands that the makifim— the concepts of “the ruach goes round and round” and “A ruach swept over my face”—are revealed.

And this is the meaning of “Human hands were under their wings” (Ezekiel 1:8). This alludes to the lobes of the lungs, where the ruach circulates, the concept of makifim, from which the light of the hands is drawn, as discussed above.

This is also the meaning of “Man’s ruach (spirit) sustains him in his illness” (Proverbs 18:14). “Man’s ruach” alludes to the aforementioned ruach -of-life, the concept of “the ruach goes round and round”/ makifim, from which livelihood and sustenance are drawn down, as in “sustains….”

13. Therefore, when people study and discuss some new insight taught by the sage of the generation, fear of God comes over them. Reviewing the new insight stirs up and reveals the Sea of Wisdom from which Malkhut receives the livelihood, so that Malkhut then comes to draw livelihood.

And fear of God is mainly in Malkhut, which is the source of this fear, as [the Sages, of blessed memory,] taught: Were it not for the fear of the malkhut (government) (Avot 3:2). Then the God-fearingness of the sage who revealed this new insight is awakened, because everything depends upon fear. He must himself possess fear of God in order for his words to be heeded and in order for them to endure, as discussed above. Therefore, by reviewing the new insight, which results in Malkhut—i.e., the concept of the fear of God—coming to receive livelihood from there, the sage’s fear is awakened and fear comes over the person who studies the new insight.

14. This is the explanation of:

Maaseh (There is a story) about Rabbi Eliezer and Rabbi Yehoshua travelling by sefinah (ship). Rabbi Eliezer was sleeping, and Rabbi Yehoshua was awake. Rabbi Yehoshua trembled and Rabbi Eliezer woke up. “Mah (What) is this, Yehoshua?” he asked him. “Why did you tremble?” “I saw a great light in the sea,” he answered. “Perhaps it was the eyes of Leviathan that you saw,” he said. “For it is stated: Its eyes are like the glimmer of the dawn” (Bava Batra 74b) .

Rabbi Eliezer and Rabbi Yehoshua— This is the concept of son and disciple.

Rabbi Eliezer is the concept of son, whose insight is mah, as in “Mah did you see?…,” as in “for no human shall see Me and live” and “no eye has seen it but You, O Lord,” as discussed above. This alludes to Rabbi Eliezer, because [the letters that spell] ELIEZeR are the first letters of Ayin Lo Raatah Elohim Zulatekha Yaaseh (“no eye has seen it but You, O Lord, Who acts”), which is the concept of son, as discussed above.

Rabbi Yehoshua is the concept of disciple, whose insight is “the whole earth is filled with His glory,” as in “I beheld the Lord.” This is the insight of those who dwell below. One has to rouse and waken them so that they do not give up on themselves, as in “awake and sing out, you who dwell in the dust,” as discussed above. And, one has to show them that “the whole earth is filled with His glory.” This alludes to Rabbi Yehoshua, because [the letters that spell] YeHOShuA are the first letters of “May Your dead come to life, may my corpses Yekumun; Hakitzu V’ranenu Shokhnei Ahfar (arise; awake and sing out, you who dwell in the dust).”

And Moshe Rabbeinu signifies the sage of the generation who enlightens both son and disciple, as discussed above. He therefore had a son whose name was Eliezer, and a disciple whose name was Yehoshua. Moshe’s son Eliezer is the aspect of the aforementioned Rabbi Eliezer the Great, as the Midrash notes on the verse (Exodus 18:4), “And the name of the one was Eliezer”—the one and the only (Bamidbar Rabbah 19:7). For Moshe Rabbeinu requested that Rabbi Eliezer be among his descendants, and so it was.

This is: Maaseh about Rabbi Eliezer and Rabbi Yehoshua….

MaASeH— is MaH ShA, as is brought in the writings [of the Ari, of blessed memory]. This alludes to the makifim, which are the ShA (370) lights of the Light of the Face, the concept of mah, as discussed above. This is:

they were travelling by sefinah— That is, Rabbi Eliezer and Rabbi Yehoshua, the concept of son and disciple, were travelling in the Sea of Wisdom, in which the lights of the makifim are revealed. This is the meaning of SeFiNah, which connotes SaFuN (hidden) and concealed. It alludes to the makifim, which are hidden and concealed from all sight {the concept of “How abundant is Your good that You have stored away for those who fear You,” as discussed above}. And this is the meaning of “She is like the ships of a socher (merchant)” (Proverbs 31:14)—i.e., s’chor s’chor (round and round), the concept of makifim / sefinah.

And this is: Rabbi Eliezer was sleeping, and Rabbi Yehoshua was awake. The insight of Rabbi Eliezer/son is the concept of sleep, corresponding to “no eye has seen it…,” and to mah, as in “Mah did you see?…” But the insight of Rabbi Yehoshua/disciple/those who dwell below is the concept of awake, corresponding to “I beheld the Lord,” and to “the whole earth is filled with His glory,” and to “awake and sing out, you who dwell in the dust.” This is the meaning of “Rabbi Eliezer was sleeping and Rabbi Yehoshua was awake.”

Rabbi Yehoshua trembled and Rabbi Eliezer woke up.

Rabbi Yehoshua trembled— This alludes to meshing together son and disciple. It is necessary for the son to mesh with the disciple, to reveal the disciple’s insight to the son, in order that he possess fear of God, as discussed above. And this is:

and Rabbi Eliezer woke up— In other words, Rabbi Eliezer, who signifies son/sleep, is incorporated into the disciple, whose insight is the concept of awake.

“Mah (What) is this, Yehoshua?” he asked him— Specifically mah, the insight of a son, who is the concept of mah. This alludes to meshing together disciple and son. It is necessary for the disciple to mesh with the son, who is the concept of mah, in order that [the disciple] possess fear of God, as discussed above. This is “mah (what) does God your Lord ask of you? Only that you fear [Him]” (Deuteronomy 10:12). Specifically “mah,” because he has to mesh with the concept of mah in order to possess fear. This is: “Mah is this, Yehoshua?” In other words, Rabbi Eliezer brought Rabbi Yehoshua to the insight of mah, so that Rabbi Yehoshua, the disciple, meshes with the son, as discussed above.

“Why did you tremble?” “I saw a great light in the sea,” he answered— He saw a great light in the Sea of Wisdom.

“Perhaps it was the eyes of Leviathan that you saw,” he said— “Leviathan” alludes to Malkhut, the concept of “this Leviathan that You formed to sport with. All of them look to You…,” as discussed above. In other words, he answered him that he had seen Leviathan’s eyes—i.e., that Malkhut collects and gathers all the trust of all the people in the world, whose eyes are looking and hoping for livelihood. Malkhut /Leviathan gathers all this trust and enters with it into the Sea of Wisdom in order to receive the livelihood from there. It was because of this that “Rabbi Yehoshua trembled,” for fear of God had come over him as a result of his having entered the Sea of Wisdom where Malkhut, which had come to receive livelihood, is revealed. This is “the eyes of Leviathan,” which brings to fear of God, for Malkhut is the source of this fear, as discussed above.

15. And this is: “And it was at the end of two years of days that Pharaoh dreamed….”

two years of days— This alludes to the abovementioned tekufot of days and tekufot of years—i.e., the World to Come, which is a day that is eternally long, beyond time; where makifim, which are the entirety of the pleasure and delight of the World to Come, are the order of time, as discussed above.

that PhaRAoh— This alludes to yovel, as is brought in the Zohar (I, 210a) : for all the lights become PRAa (uncovered) and revealed through her. (He did not explain the rest.)

16. Moshe’s burial place, too, is the concept of makifim, which are hidden from all sight. This is as our Sages, of blessed memory, taught regarding Moshe’s burial place: “To those above it seemed that it was below, while to those below it seemed that it was above” (Sotah 14a).

This corresponds to the abovementioned attribute of kol, as in “for kol (all) that is in heaven and on the earth.” The tzaddik who attains these makifim must possess the attribute of kol in order to show those who are above that they are below, that they really know nothing about the Blessed One, as in “What did you see?…”; and conversely, “to those below it seemed that it was above,” because they attain the insight that “the whole earth is filled with His glory,” as in “I beheld the Lord.”

17. This [lesson] contains many additional hidden ideas. [The Rebbe] explained only a small part, a few of the main points.

Moshe Rabbeinu was a humble person, and humility is the greatest [attribute] of them all, as our Sages, of blessed memory, taught (Avodah Zarah 20b).

The spelling of ChaNUKaH is hinted at also in the verse “Yehoshua the son of nuN was filled with ruaCh (the spirit) of wisdom, because samaKh mosheH et yadaV (Moshe had laid his hands) upon him” (Deuteronomy 34:9). The last letters in combination spell ChaNUKaH, because all the concepts of the above lesson are hinted at in this verse. “Filled” alludes to “and fill the earth,” which is clarified above, as is “ruach of wisdom, because Moshe had laid his hands….” All this is clarified above, in the lesson.

[There are hidden ideas here] as well regarding the topic of the fear of God. For there are five severities, which are the five fears enumerated by our Sages, of blessed memory (see Shabbat 77b). There are also the 1,405 severities referred to in the holy Zohar (III, 137b). For these severities are intermingled with those, for a total of 1,405.

[Rebbe Nachman] did not clarify any of these ideas, because they were said….

18. This teaching addresses all ten of the sefirot: the influx of Keter, Chokhmah and Binah, the hands, and fear. In addition, our Sages, of blessed memory, taught: Whoever withholds a halakhah from the mouth of a pupil is as if he denies him kindness and casts off from him the fear of Heaven (Ketuvot 96a and Sanhedrin 91b). Son and disciple, too. [Of] the son we find in the holy Zohar (II, 79b) : “What is his name?” signifies Chokhmah; “what is the name of his son?” signifies Tiferet. Disciples, “students of God,” signifies Netzach and Hod; kol signifies Yesod; and Malkhut is mentioned above. The lungs are the inner organs. And some of the sefirot are addressed a number of times. {Happy are the ears that hear such things; happy is the nation for whom this is so….}